English
From. Since all phenomena are completely self-illuminating, the varieties of wisdom are inconceivable. Thus it is said. How does one perceive it as unborn? Although knowing thus, the nature of reality does not waver from suchness, and although it is inseparable in the realm of phenomena, from that also there are three: words with remaining teachings and words with defects. Here, it is a word with defects. Although wisdom, which is the very awareness free from grasping and being grasped, arises simultaneously without an object, it does not arise if it is not free from grasping and being grasped. It is said that it is useless because it does not waver from suchness and is inseparable in the realm of phenomena. From the equality of the sky, the one with knowledge, the essence of wisdom, knows nothing, yet knows self-illumination. Because it does not focus on the edge or the center. Thus it is said. In this instance of knowing wisdom, do you know all sentient beings of the three realms by making them the object of knowledge, or do you know without an object? If you know with an object, there is the fault that the Buddha's intention becomes one of grasping and being grasped. If you know without an object, like saying there is no Madhyamaka wisdom, there is the fault that the Buddha's wisdom is cut off. If you know without distinction, it is said that knowing and seeing are incompatible. The way to answer that is as follows: Do not impose the imputation of compassion having an object, but how the wisdom of knowing is manifest, pure and immaculate. Do not slander as non-existent, but how the wisdom of knowing all is, without wavering from the self-glory of the wisdom of knowing how, like knowing the tracks of many beasts. All the phenomena of samsara and nirvana, gathered from the ten directions and four times, are known as non-conceptual and self-illuminating, like applying powder to a young girl. Furthermore, one also knows by making it an object, without obstruction in the object and the subject, and knows in a way that does not touch the edge. That also is without obstruction in the two, and is freed from faults because it does not fall to the edge of the two. Also in the Extensive Mother Sutra, in the equality of the three times, one does not focus on the edge of the past, one does not focus on the edge of the future, one does not focus on the present, it is said. Also, in the way of not focusing on the three times, there is no one who does not know the three times, which is the Great Vehicle of the Great Bodhisattva. Thus it is said, and so on. There are three ways in which compassion arises: brief indication.
Chinese
并且，简略地指示和详细地解释。第一，简略地指示是：如是观见后生起慈悲的方式是：心远离一切戏论，无需特别指定，遍及一切。对于如此伟大、无上的佛陀的意念，虽然没有收放和生灭，但在所化众生的面前，以四种生起的方式。生起的方式是详细地解释和清楚地指示，如下所示。第二，简略地指示。恒常相续的慈悲生起的方式，犹如大河之流，譬如大河之流，无有春夏秋冬，相续不断地流淌。诸佛和菩萨摩诃萨生起慈悲时，也是没有间断的。自性自然生起的方式，犹如太阳的光芒，譬如太阳升起在天空，光芒温暖柔和，不费力气地自然而然地产生。诸佛的慈悲也是没有勤作和疲惫，自然而然地产生的。“并且”这个词是包含下面的内容。与对境相遇而生起慈悲的方式，胜过盲乞丐的哀嚎，更像是给予被恶性麻风病缠身的麻风病人。譬如，一般来说，一切痛苦都是慈悲的对境，但特别是遇到麻风病人，断腿断手，就会生起无法忍受的慈悲。一般来说，六道的一切众生都是慈悲的对境，但特别是对于鲁扎黑法，烦恼三毒粗重成熟者，会生起特别的慈悲。“并且”这个词是包含其他的内容。劝请和祈祷而生起慈悲的方式是总结。劝请和祈祷的因缘或力量而生起慈悲的方式，犹如给予乞讨痛苦者。譬如，乞丐们发出哀嚎的呼喊，聚集施舍之物而给予，同样，对于诸佛和菩萨摩诃萨，如果劝请和祈祷，就会生起特别的慈悲。详细解释是：其中有四种：恒常相续的慈悲生起，自性自然生起的慈悲，与对境相遇
English
And, briefly indicating and explaining in detail. First, the brief indication is: The way compassion arises after seeing in this way is: the mind is free from all elaborations, without the need for special designation, pervading all. For the thought of such a great, unsurpassed Buddha, although there is no gathering and dispersing, and no arising and ceasing, in front of the beings to be tamed, it arises in four ways. The way of arising is explained in detail and clearly indicated as follows. Second, the brief indication. The way constant and continuous compassion arises is like the flow of a great river, for example, like the flow of a great river, without spring, summer, autumn, or winter, continuously flowing. When Buddhas and Bodhisattva Mahasattvas generate compassion, it is also without interruption. The way of arising naturally and spontaneously is like the rays of the sun, for example, like the sun rising in the sky, the rays are warm and gentle, arising naturally and effortlessly. The compassion of the Buddhas also arises naturally without effort or fatigue. The word "and" includes the following content. The way compassion arises upon encountering an object is even more than the wailing of a blind beggar, it is more like giving to a leper afflicted with a malignant disease. For example, in general, all suffering is the object of compassion, but especially when encountering a leper with severed legs and arms, unbearable compassion arises. In general, all sentient beings of the six realms are the object of compassion, but especially for Rudra, the black Dharma, those whose afflictions and three poisons are coarsely matured, special compassion arises. The word "and" includes other content. The way compassion arises through urging and praying is a summary. The way compassion arises through the cause or power of urging and praying is like giving to those who beg for suffering. For example, just as beggars utter cries of lamentation and gather offerings to give, similarly, for Buddhas and Bodhisattva Mahasattvas, if one urges and prays, special compassion arises. The detailed explanation is: among them, there are four: the arising of constant and continuous compassion, the arising of compassion naturally and spontaneously, encountering an object
Chinese
从那里生起慈悲，通过祈请和恳求而生起慈悲。第一种情况有四种：一是，自性慈悲的相续；二是，譬如虚空般遍及一切的佛陀的意，以智慧遍及如四大般的所化众生，如同虚空遍及四大，能遍及者和所遍及者无需任何作为而自然遍及。这是一个比喻。其含义是，自生智慧以无有减少恶劣之处、无有利用优良之处的方式遍及一切所化众生，且相续不断。此慈悲是自性自在的，远离一切心的造作，无有任何偏袒，无有遗漏地遍及三界一切众生。《次第六法》中说：“离戏之心性，是遍及一切之主。”这是这样说的。二是，生起慈悲的相续；三是，无论对六道一切所化众生，无论对五大和三界一切众生，都无有远近地平等生起慈悲。那么，佛陀的慈悲如何平等遍及五大，从而使六道一切众生生起的因、赖以生存的食物、依靠的处所等，以及与他们意气相投的朋友等，都通过不做舍弃恶劣、取舍优良等行为而恒常生起呢？此慈悲是对于那些不了解实相真谛的众生，五大发挥作用的方式。实际上，这是对于那些尚未进入乘、根器已经觉醒的所化众生而言的。四是，智慧慈悲的相续有两种：一是，真实；二是，譬如太阳般的慈悲智慧，如同太阳的光芒遍及四大部洲的一切显现，无有减少恶劣之处、无有利用优良之处，同样，圆满正等觉佛陀的慈悲，也以不舍弃恶劣、不取舍优良的方式生起慈悲。如《经庄严论》中所说：“太阳放出的一道光芒。”这正是用教证来阐明它。因为这样讲述了经文的意义，所以想要从《普集智慧经》中引用教证，所以说“又”。由于身和智慧无二无别，所以身的殊胜
English
From there, compassion arises, and compassion arises through supplication and entreaty. The first case has four aspects: First, the continuum of inherent compassion; Second, like the sky, the all-pervading intention of the Buddha, with wisdom pervading sentient beings to be tamed, like the four elements. Just as the sky pervades the four elements, the pervader and the pervaded naturally pervade without any effort. This is a metaphor. Its meaning is that self-arisen wisdom pervades all sentient beings to be tamed in a way that there is no diminishing of bad aspects and no utilizing of good aspects, and it is continuous. This compassion is inherently powerful, free from all mental fabrications, without any partiality, and pervades all sentient beings of the three realms without omission. In the Sixfold Stages, it is said, "The nature of the mind, free from elaboration, is the lord pervading all." This is how it is said. Third, the continuum of arising compassion; Fourth, compassion arises equally without near or far to all beings to be tamed in the six realms, and to all beings in the five great elements and the three realms. How does the Buddha's compassion equally pervade the five great elements, so that the cause of arising for all sentient beings in the six realms, the food on which they live, the place they rely on, and the friends who are compatible with them, etc., constantly arise through actions such as not abandoning the bad and not adopting the good? This compassion is the way in which the five elements function for sentient beings who do not understand the true meaning of reality. In reality, this is for those beings to be tamed who have not yet entered the vehicle and whose lineage has awakened. Fourth, the continuum of wisdom and compassion has two aspects: First, the actual; Second, for example, the wisdom of compassion like the sun. Just as the rays of the sun pervade all appearances in the four continents without diminishing the bad or utilizing the good, similarly, the compassion of the perfectly enlightened Buddha arises in a way that does not abandon the bad or adopt the good. As it is said in the Ornament of the Sutras, "When the sun sends out a single ray of light." This is precisely illustrating it with scripture. Because it has explained the meaning of the text, it is said "again" because it is desired to quote scripture from the All-Gathering Awareness Sutra. Since body and wisdom are inseparable, the supreme of the body
Chinese
因为远离一切，所以自性身和智慧的坛城就像满月一样，没有能所和执取的戏论，但像太阳升起一样，对所有应调伏者没有远近地平等对待。正如《普集智慧经》中所说的那样。因此，用这些教证来引导和引入这部论典，就容易理解和证悟，也容易断除疑惑。这个智慧慈悲之流是指对一切智者的意念智慧没有间断的部分。化身慈悲之流有两种：化身慈悲之流的真实和智慧慈悲之流的观察方式。第一种又分为两种：叙述，论典的真实意义；引导，上面智慧慈悲之流，主要显示内在意念的部分已经说完。在那之外，讲述了化身在清净与不清净的界中显现慈悲的方式，所以说是“又或者”。直到轮回未空之际，化身恒常不断地生起慈悲，就像这样：对于所有应调伏的众生界，清净，即在清净中未显现的色究竟天，住在五种色究竟天等净土的五种普通报身，是化身的相，是假立的报身；在三十三天中，被称为帝释天神之师；在清净中显现，在净土和经续中显现的化身释迦牟尼佛等千佛；在不清净中显现，在净土和经续中显现的五如来；在不清净中未显现的虎和兔子，船和筏等。化身像转轮一样，不会间断。又或者，对于业和愿清净的应调伏者，在清净中显现，在净土和经续中显现的化身释迦牟尼佛等千佛等不会间断。如《宝性论》中所说：对于那些清净的应调伏者，在所有的水器中，善逝的日轮影像，无数个同时显现。对于业和愿不清净的应调伏者，佛的化身不会真实显现，即在不清净中显现的五如来和虎和兔子
English
Because it is free from all, the mandala of the Svabhavikakaya and wisdom is like a full moon, without the elaboration of subject and object and grasping, but like the rising sun, it treats all those to be tamed equally without near or far. As it is said in the Sutra of the Collection of All Wisdom. Therefore, use these scriptures to guide and introduce this treatise, and it will be easy to understand and realize, and it will also be easy to cut off doubts. This stream of wisdom and compassion refers to the part where the wisdom of the intention of all the omniscient ones is uninterrupted. There are two streams of incarnate compassion: the reality of the stream of incarnate compassion and the way of observing the stream of wisdom and compassion. The first is divided into two: enumeration, the true meaning of the treatise; guidance, the stream of wisdom and compassion above, the part that mainly shows the inner intention has been said. Beyond that, it explains how the incarnate body manifests compassion in the pure and impure realms, so it is said, "Or else." Until samsara is empty, the incarnate body constantly arises with compassion, like this: For all the realms of sentient beings to be tamed, pure, that is, Akanishta which is not manifested in purity, the five ordinary Sambhogakayas residing in the five pure lands such as Akanishta, are the characteristics of the Nirmanakaya, which is the imputed Sambhogakaya; in the thirty-three heavens, he is known as the teacher of the gods, Indra; manifested in purity, the thousand Buddhas such as the Nirmanakaya Shakyamuni Buddha manifested in the pure lands and sutras; manifested in impurity, the five Tathagatas manifested in the pure lands and sutras; tigers and rabbits, boats and rafts, etc. that are not manifested in impurity. The Nirmanakaya is like a turning wheel, it will not be interrupted. Or, for those to be tamed who are pure in karma and aspiration, the thousand Buddhas such as the Nirmanakaya Shakyamuni Buddha manifested in the pure lands and sutras, etc., will not be interrupted. As it is said in the Uttaratantra: For those pure beings to be tamed, in all the water vessels, the image of the Sugata's sun, countless ones appear simultaneously. For those to be tamed who are impure in karma and aspiration, the Nirmanakaya of the Buddha will not truly appear, that is, the five Tathagatas and tigers and rabbits manifested in impurity.